Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, Why will you go to him today? It is neither new moon nor sabbath. And she said, It is well.
And Ezra the priest brought the Law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read in it before the street in front of the Water Gate from the morning until noon, in front of the men and the women, and those who could understand. And the ears of all the people listened to the Book of the Law. read more. And Ezra the scribe stood upon a pulpit of wood which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people, for he was above all the people. And when he opened it, all the people stood up. And Ezra blessed Jehovah, the great God. And all the people answered, Amen, amen, lifting up their hands. And they bowed their heads and worshiped Jehovah with their faces to the ground. And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the Law. And the people were in their place. And they read in the Book of the Law of God, clearly. And they gave the sense, and caused them to understand the reading.
They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and in the corners of the streets, so that they may be seen by men. Truly I say to you, They have their reward.
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
And when He had come into His own country, He taught them in their synagogue, so much so that they were astonished and said, From where does this man have this wisdom and these mighty works?
And they love the first couch at feasts, and the chief seats in the synagogues,
And when the sabbath day had come, He began to teach in the synagogue. And many hearing Him, were astonished, saying, Where does this one get these things? And what wisdom is this which is given to him, that even such mighty works are done by his hands?
And when you stand praying, if you have anything against anyone, forgive it so that also your Father in Heaven may forgive you your trespasses.
But take heed to yourselves. For they shall deliver you up to sanhedrins, and in the synagogues you shall be beaten. And you shall be brought before rulers and kings for My sake, for a testimony against them.
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
The Pharisee stood and prayed within himself in this way: God, I thank You that I am not as other men are, extortioners, unjust, adulterers, or even like this tax-collector.
And standing afar off, the tax-collector would not even lift up his eyes to Heaven, but struck on his breast, saying, God be merciful to me a sinner!
His parents spoke these things because they feared the Jews, for the Jews had already agreed that if anyone confessed that He was Christ, he should be put out of the synagogue.
Still, however, even out of the rulers, many did believe on Him. But because of the Pharisees they did not confess, lest they should be put out of the synagogue;
They shall put you out of the synagogue. But an hour is coming that everyone who kills you will think that he bears God service.
Jesus answered him, I spoke openly to the world. I always taught in the synagogue and in the temple, where the Jews always resort, and I have said nothing in secret.
Then there arose certain of the synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and from Asia, disputing with Stephen.
And when they were at Salamis, they announced the Word of God in the synagogues of the Jews. And they also had John as an assistant.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
For those living in Jerusalem, and their rulers, not having known this One, and the voices of the Prophets being read throughout every sabbath, condemning Him, they fulfilled the Scriptures.
And on the coming sabbath day almost all the city came together to hear the Word of God.
And it happened in Iconium, they both went together into the synagogue of the Jews, and spoke so as a great multitude both of the Jews and also of the Greeks believed.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
And according to Paul's custom, he went in to them and reasoned with them out of the Scriptures on three sabbaths, opening and setting forth that Christ must have suffered, and to have risen again from the dead; and that this Jesus whom I preach to you is Christ. read more. And some of them believed and joined themselves to Paul and Silas, both a great multitude of the worshiping Greeks, and not a few of the chief women.
And the brothers immediately sent Paul and Silas away by night to Berea. They, when they arrived, went into the synagogue of the Jews.
And he reasoned in the synagogue on every sabbath, persuading both Jews and Greeks.
And he began to speak boldly in the synagogue. And Aquila and Priscilla heard him, and they took him and expounded to him the way of God more perfectly.
And going into the synagogue, he spoke boldly for three months, reasoning and persuading the things concerning the kingdom of God.
And I said, Lord, they know that I was imprisoning and beating those who believed on You throughout the synagogues.
And I punished them often in every synagogue; I compelled them to blaspheme; and being exceedingly furious against them, I persecuted them even to the outside cities.
For I speak to your shame. Is it so that there is not a wise one among you, not even one in your midst who shall be able to judge between his brother?
And you have borne, and have patience, and for My name's sake you have labored and have not fainted.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/mkjv'>17:1,17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. "Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,' may 'open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Ne 8:4,8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence 'the eyes of all them that are in the synagogue' may 'be fastened' on him who speaks (Lu 4:20); the 'chief seats' (Mt 23:6) which were appropriated to the 'ruler' or 'rulers' of the synagogue, according as its organization may have been more or less complete;", these were features common to all the synagogues.
Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted, (1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Lu 4:15,22; Ac 13:14.)
The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Mt 10:17; Mr 5:22; Lu 12:11; 21:12; Ac 13:15; 22:19); also as public schools.
The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.
Christ and his disciples frequently taught in the synagogues (Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17/2/type/mkjv'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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And I gathered them to the river which runs to Ahava. And we stayed there in tents three days. And I looked over the people and the priests, and did not find there any of the sons of Levi.
And Ezra the priest brought the Law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
And Ezra the scribe stood upon a pulpit of wood which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.
And they read in the Book of the Law of God, clearly. And they gave the sense, and caused them to understand the reading.
They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
And it was in the sixth year, in the sixth month, on the fifth of the month, I was sitting in my house, and the elders of Judah were sitting before me. And the hand of the Lord Jehovah fell on me there.
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
And when He had come into His own country, He taught them in their synagogue, so much so that they were astonished and said, From where does this man have this wisdom and these mighty works?
And they love the first couch at feasts, and the chief seats in the synagogues,
And, behold, one of the synagogue rulers came, Jairus by name. And when he saw Him, he fell at His feet.
And when the sabbath day had come, He began to teach in the synagogue. And many hearing Him, were astonished, saying, Where does this one get these things? And what wisdom is this which is given to him, that even such mighty works are done by his hands?
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And all bore witness to Him and wondered at the gracious words which came out of His mouth. And they said, Is this not Joseph's son?
And when they bring you into the synagogues, and to rulers and authorities, take no thought as to how or what thing you shall answer, or what you shall say.
But before all these, they shall lay their hands on you and persecute you, delivering you up to the synagogues and prisons, being brought before kings and rulers for My name's sake.
His parents spoke these things because they feared the Jews, for the Jews had already agreed that if anyone confessed that He was Christ, he should be put out of the synagogue.
Still, however, even out of the rulers, many did believe on Him. But because of the Pharisees they did not confess, lest they should be put out of the synagogue;
They shall put you out of the synagogue. But an hour is coming that everyone who kills you will think that he bears God service.
Jesus answered him, I spoke openly to the world. I always taught in the synagogue and in the temple, where the Jews always resort, and I have said nothing in secret.
And immediately he proclaimed Christ in the synagogues, that He is the Son of God.
And when they were at Salamis, they announced the Word of God in the synagogues of the Jews. And they also had John as an assistant.
And when they were at Salamis, they announced the Word of God in the synagogues of the Jews. And they also had John as an assistant.
But going through from Perga, they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And on the coming sabbath day almost all the city came together to hear the Word of God.
And it happened in Iconium, they both went together into the synagogue of the Jews, and spoke so as a great multitude both of the Jews and also of the Greeks believed.
And traveling through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And according to Paul's custom, he went in to them and reasoned with them out of the Scriptures on three sabbaths, read more. opening and setting forth that Christ must have suffered, and to have risen again from the dead; and that this Jesus whom I preach to you is Christ. And some of them believed and joined themselves to Paul and Silas, both a great multitude of the worshiping Greeks, and not a few of the chief women.
And the brothers immediately sent Paul and Silas away by night to Berea. They, when they arrived, went into the synagogue of the Jews.
Then indeed he addressed the Jews in the synagogue, and those worshiping, and daily in the market, to those happening to be there.
Then indeed he addressed the Jews in the synagogue, and those worshiping, and daily in the market, to those happening to be there.
And he reasoned in the synagogue on every sabbath, persuading both Jews and Greeks.
And he reasoned in the synagogue on every sabbath, persuading both Jews and Greeks.
And he began to speak boldly in the synagogue. And Aquila and Priscilla heard him, and they took him and expounded to him the way of God more perfectly.
And going into the synagogue, he spoke boldly for three months, reasoning and persuading the things concerning the kingdom of God.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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This shall be a burnt offering forever throughout your generations, at the door of the tabernacle of the congregation before Jehovah, where I will meet you, to speak there to you. And there I will meet with the sons of Israel, and Israel shall be sanctified by My glory.
And Moses took the tabernacle and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the congregation. And it happened, everyone who sought Jehovah went out to the tabernacle of the congregation, which was outside the camp.
Hear, O, Israel. Jehovah our God is one Jehovah.
You shall not be afraid of them, for Jehovah your God is among you, a mighty and terrible God.
And Moses commanded them, saying: At the end of seven years, at the set time of the year of release, in the Feast of Tabernacles, when all Israel has come to appear before Jehovah your God in the place which He shall choose, you shall read this Law before all Israel in their hearing. read more. Gather the people, men and women and the little ones, and your stranger who is within your gates, so that they may hear and that they may learn and fear Jehovah your God, and be careful to do all the words of this Law, and that their sons who have not known may hear and learn to fear Jehovah your God, as long as you live in the land where you go over Jordan to possess it.
And they answered them and said, He is. Behold, he is before you. Hurry now, for he came today to the city, for there is a feast of the people today in the high place.
After that you shall come to the hill of God, where the garrison of the Philistines is. And it will happen to you when you come there to the city, even you shall meet a company of prophets coming down from the high place with a harp and a tambourine and a flute and a lyre before them. And they shall prophesy.
And Saul sent messengers to take David. And when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God came on the messengers of Saul, and they also prophesied. And they told Saul, and he sent other messengers, and they also prophesied. And Saul sent messengers the third time, and they prophesied also. read more. And he also went to Ramah, and came to a great well in Sechu. And he asked and said, Where are Samuel and David? And one said, Behold, at Naioth in Ramah. And he went there to Naioth in Ramah. And the Spirit of God was on him also, and going on he went and prophesied, until he came to Naioth in Ramah. And he stripped off his clothes also, and prophesied before Samuel, even he. And he lay down disrobed all that day and all that night. Because of this they say, Is Saul also among the prophets?
And David said to Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit at table with the king. But let me go so that I may hide myself in the field until the third day at evening.
And in the third year of his reign he sent to his rulers, to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. And with them he sent Levites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites. And with them he sent Elishama and Jehoram the priests. read more. And they taught in Judah and had the book of the Law of Jehovah with them, and went around throughout all the cities of Judah and taught the people.
And when the seventh month had come, and the sons of Israel were in the cities, the people gathered themselves as one man to Jerusalem.
And I gathered them to the river which runs to Ahava. And we stayed there in tents three days. And I looked over the people and the priests, and did not find there any of the sons of Levi.
And Ezra the priest brought the Law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
And on the second day the chief of the fathers of all the people, the priests, and the Levites, were gathered to Ezra the scribe, even to understand the words of the Law.
And in the twenty-fourth day of this month, the sons of Israel were gathered with fasting and with sackcloth, and with earth upon them.
Evening and morning, and at noon, I will pray and cry aloud; and He shall hear my voice.
Your enemies roar in the midst of Your congregation; they set up their own banners for signs.
They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
And let them exalt Him in the congregation of the people, and praise Him in the gathering of the elders.
Bring no more vain sacrifice; incense is an abomination to Me; the new moon and sabbath, the going to meeting; I cannot endure evil and the assembly!
You show loving-kindness to thousands, and repay the iniquity of the fathers into the bosom of their sons after them. The great, the mighty God, Jehovah of Hosts, is His name,
And he burned the house of Jehovah, and the king's house. And he burned with fire all the houses of Jerusalem, and all the houses of the great ones.
Also the Chaldeans broke the pillars of bronze that were in the house of Jehovah, and the bases, and the bronze sea in the house of Jehovah, and carried all the bronze of them to Babylon.
And He violated His booth like a garden, and destroyed His meeting places. Jehovah caused the meeting places and sabbaths to be forgotten in Zion, and He despised the king and the priest in the fury of His anger.
And it was in the sixth year, in the sixth month, on the fifth of the month, I was sitting in my house, and the elders of Judah were sitting before me. And the hand of the Lord Jehovah fell on me there.
Son of man, your brothers, even your brothers, the men of your kindred, and all the house of Israel, all that have heard the inhabitants of Jerusalem saying to all of them, Go far away from Jehovah; this land is given to us for a possession. Therefore say, So says the Lord Jehovah: Though I have sent them far off among the nations, and though I scattered them among the lands, yet I will be to them as a little sanctuary in the lands where they had gone.
And it happened in the seventh year, in the fifth month, the tenth of the month, some of the elders of Israel came to ask of Jehovah, and sat before me.
And they come to you as the people come, and they sit before you as My people, and they hear your words. But they will not do them. For with their mouth they show much love, but their heart goes after their unjust gain.
And when he had learned that the document was signed, Daniel went to his house. And his windows were open in his roof room toward Jerusalem; and he kneeled on his knees three times a day and prayed, and gave thanks before his God, as he did before.
And I prayed to Jehovah my God, and made my confession, and said, O Lord, the great and awesome God, keeping the covenant and mercy to those who love Him, and to those who keep His commandments,
Speak to all the people of the land, and to the priests, saying, When you fasted and mourned in the fifth and seventh months, even those seventy years, did you truly fast to Me, even to Me?
You have heard that it was said to the ancients, "You shall not kill" --and, "Whoever shall kill shall be liable to the judgment." But I say to you that whoever is angry with his brother without a cause shall be liable to the judgment. And whoever shall say to his brother, Raca, shall be liable to the sanhedrin; but whoever shall say, Fool! shall be liable to be thrown into the fire of hell. read more. Therefore if you offer your gift on the altar, and there remember that your brother has anything against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are in the way with him; that the opponent not deliver you to the judge, and the judge deliver you to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you have paid the last kodrantes. You have heard that it was said to the ancients, "You shall not commit adultery."
Again, you have heard that it has been said to the ancients, "You shall not swear falsely, but you shall perform your oaths to the Lord."
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
But if your brother shall trespass against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear you, take one or two more with you, so that in the mouth of two or three witnesses every word may be established. read more. And if he shall neglect to hear them, tell it to the church. But if he neglects to hear the church, let him be to you as a heathen and a tax-collector. Truly I say to you, Whatever you shall bind on earth shall occur, having been bound in Heaven; and whatever you shall loose on earth shall occur, having been loosed in Heaven.
And they love the first couch at feasts, and the chief seats in the synagogues,
For the Pharisees and all the Jews do not eat unless they immerse their hands with the fist, holding the tradition of the elders.
But take heed to yourselves. For they shall deliver you up to sanhedrins, and in the synagogues you shall be beaten. And you shall be brought before rulers and kings for My sake, for a testimony against them.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read. And the book of the prophet Isaiah was handed to Him. And unrolling the book, He found the place where it was written, read more. "The Spirit of the Lord is on Me; because of this He has anointed Me to proclaim the Gospel to the poor. He has sent me to heal the brokenhearted, to proclaim deliverance to the captives, and new sight to the blind, to set at liberty those having been crushed, to proclaim the acceptable year of the Lord." And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And when he heard of Jesus, he sent the elders of the Jews to Him, begging Him that He would come and heal his servant.
And behold, a man named Jairus came, and he was a synagogue-ruler. And he fell down at Jesus' feet and begged Him that He would come into his house.
He was still speaking when someone came from the synagogue-ruler, saying to him, Your daughter is dead, do not trouble the Teacher.
And when they bring you into the synagogues, and to rulers and authorities, take no thought as to how or what thing you shall answer, or what you shall say.
The Pharisee stood and prayed within himself in this way: God, I thank You that I am not as other men are, extortioners, unjust, adulterers, or even like this tax-collector.
But before all these, they shall lay their hands on you and persecute you, delivering you up to the synagogues and prisons, being brought before kings and rulers for My name's sake.
His parents spoke these things because they feared the Jews, for the Jews had already agreed that if anyone confessed that He was Christ, he should be put out of the synagogue.
Still, however, even out of the rulers, many did believe on Him. But because of the Pharisees they did not confess, lest they should be put out of the synagogue;
And before the feast of the Passover, when Jesus knew that His hour had come when He should depart out of this world to the Father, having loved His own in the world, He loved them to the end. And when supper had ended, the Devil now having put into the heart of Judas Iscariot the son of Simon to betray Him, read more. Jesus knowing that the Father had given all things into His hands, and that He had come from God and went to God, He rose up from supper and laid aside His garments. And He took a towel and girded Himself. After that He poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, Lord, do You wash my feet? Jesus answered and said to him, You do not know what I do now, but you shall know hereafter. Peter said to Him, You shall never wash my feet. Jesus answered him, Unless I wash you, you have no part with Me. Simon Peter said to Him, Lord, not my feet only, but also my hands and head. Jesus said to him, He who is bathed has no need except to wash his feet, but is clean every whit. And you are clean, but not all. For He knew who would betray Him. Therefore He said, You are not all clean. So after He had washed their feet and had taken His garments and had reclined again, He said to them, Do you know what I have done to you? You call Me the Teacher, and Lord, and you say well, for I AM. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you.
And on the same day Peter and John went up into the temple at the hour of prayer, the ninth hour.
Then there arose certain of the synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and from Asia, disputing with Stephen.
and asked letters from him to Damascus to the synagogues; so that if he found any of the Way, whether they were men or women, he might bring them bound to Jerusalem.
About the ninth hour of the day he saw plainly in a vision an angel of God coming to him and saying to him, Cornelius!
On the next day, as these went on the road, and drawing near the city, Peter went up on the housetop to pray, about the sixth hour.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
And on the sabbath we went out of the city by a river side, where prayer was usually made. And we sat down and spoke to the women who came together there.
as also the high priest bears witness to me, and all the elderhood. And receiving letters from them to the brothers, I traveled into Damascus indeed to lead those being bound to Jerusalem, in order that they might be punished.
Do any of you dare, when you have a matter against another, to go to law before the unjust, and not before the saints? Do you not know that the saints shall judge the world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? read more. Do you not know that we shall judge angels, not to mention the things of this life? If, then, you truly have judgments of the things of this life, set those who are least esteemed in the church to judge. For I speak to your shame. Is it so that there is not a wise one among you, not even one in your midst who shall be able to judge between his brother? But brother goes to law with brother, and that before the unbelievers. Indeed then there is already on the whole a failure among you, that you have lawsuits with yourselves. Why not instead be wronged? Why not instead be defrauded? But you do wrong and defraud, and these things to brothers.
Therefore when you come together into one place, this is not to eat the Lord's supper.
Else, if you bless in the spirit, he occupying the place of the unlearned, how will he say the amen at your giving of thanks, since he does not know what you say?
Let all things be done decently and in order.
If anyone does not love the Lord Jesus Christ, let him be accursed. The Lord comes!
But even if we or an angel from Heaven preach a gospel to you beside what we preached to you, let him be accursed. As we said before, and now I say again, If anyone preaches a gospel to you beside what you have received, let him be accursed.
And truly He gave some to be apostles, and some to be prophets, and some to be evangelists, and some to be pastors and teachers,
Faithful is the Word: If anyone reaches out to overseership, he desires a good work. Then it behooves the overseer to be without reproach, husband of one wife, temperate, sensible, well-ordered, hospitable, apt at teaching, read more. not a drunkard, not contentious, not greedy of ill gain, but gentle, not quarrelsome, not covetous, ruling his own house well, having children in subjection with all honor. (For if a man does not know to rule his own house, how shall he take care of the church of God?) not a novice, lest being puffed up he may fall into the condemnation of the Devil. But he must also have a good report from those on the outside, lest he fall into reproach and the snare of the Devil.
And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among nations, believed on in the world, and received up into glory.
Let the elders who rule well be counted worthy of double honor, especially those who labor in Word and doctrine.
if anyone is blameless, husband of one wife, having believing children, not accused of loose behavior, or disobedient. For an overseer must be blameless, as a steward of God, not self-willed, not full of passion, not given to wine, not quarrelsome, not greedy for ill gain; read more. but hospitable, a lover of good, discreet, just, holy, temperate, holding fast the faithful Word according to the doctrine, that he may be able, by sound doctrine, both to exhort and to convict the gainsayers.
This witness is true; for which cause convict them sharply, so that they may be sound in the faith,
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies having been washed with pure water.
Remember those leading you, who have spoken to you the Word of God, whose faith follow, considering the end of their conduct:
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing,
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing, and if you have respect to him who has the fancy clothing and say to him, You sit here in a good place, and say to the poor, You stand there, or sit here under my footstool;
I came to be in the Spirit in the Lord's day and heard behind me a great voice, as of a trumpet,
the mystery of the seven stars which you saw in My right hand and the seven golden lampstands. The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.
To the angel of the church of Ephesus write: He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands, says these things.
I know your works and tribulation and poverty (but you are rich), and I know the blasphemy of those saying themselves to be Jews, and are not, but are the synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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Jehovah bless you and keep you. Jehovah make His face shine upon you and be gracious to you. read more. Jehovah lift up His face to you and give you peace.
And Jehovah spoke to Moses saying, Speak to the sons of Israel and command them that they make fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribbon of blue. read more. And it shall be to you for a fringe, that you may look upon it and remember all the commands of Jehovah, and do them; and so that you do not seek after your own heart and your own eyes, after which you prostitute yourself, that you may remember and do all My commands, and be holy to your God. I am Jehovah your God, who brought you out of the land of Egypt, to be your God. I am Jehovah your God.
Hear, O, Israel. Jehovah our God is one Jehovah. And you shall love Jehovah your God with all your heart and with all your soul and with all your might. read more. And these words which I command you this day shall be in your heart. And you shall carefully teach them to your sons, and shall talk of them when you sit in your house and when you walk by the way, and when you lie down, and when you rise up. And you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes. And you shall write them upon the posts of your house, and on your gates.
And it will be, if you will listen carefully to My commandments which I command you today, to love Jehovah your God and to serve Him with all your heart and with all your soul, I will give the rain of your land in its due season, the first rain and the latter rain, that you may gather in your grain and your wine and your oil. read more. And I will send grass in your fields for your cattle so that you may eat and be full. Take heed to yourselves that your heart may not be deceived, and you turn aside and serve other gods, and worship them, and Jehovah's wrath be kindled against you, and He shut up the heavens so that there will be no rain, and so that the land will not yield her fruit, and you perish quickly from off the good land which Jehovah gives you. Therefore you shall lay up these my words in your hearts and in your souls, and bind them for a sign upon your hand, so that they may be as frontlets between your eyes. And you shall teach them to your sons, speaking of them when you sit in your house, and when you walk by the way, when you lie down, and when you rise up. And you shall write them upon the door posts of your house, and upon your gates, so that your days and the days of your sons may be multiplied in the land which Jehovah swore to give to your fathers, like the days of the heavens upon the earth.
And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the Law. And the people were in their place.
They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
And it was in the sixth year, in the sixth month, on the fifth of the month, I was sitting in my house, and the elders of Judah were sitting before me. And the hand of the Lord Jehovah fell on me there.
And it happened in the seventh year, in the fifth month, the tenth of the month, some of the elders of Israel came to ask of Jehovah, and sat before me. And came the Word of Jehovah to me, saying, read more. Son of man, speak to the elders of Israel and say to them, So says the Lord Jehovah: Have you come to ask of Me? As I live, says the Lord Jehovah, I will not be inquired of by you.
For the sons of Israel shall live many days with no king, and no ruler, and with no sacrifice, and no pillars, and no ephod, or teraphim.
They shall not dwell in Jehovah's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.
Therefore when you do your merciful deeds, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may have glory from men. Truly I say to you, They have their reward.
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
But they do all their works in order to be seen of men. They make their phylacteries broad and enlarge the borders of their garments.
Therefore, behold, I send prophets and wise men and scribes to you. And you will kill and crucify some of them. And some of them you will scourge in your synagogues and persecute from city to city;
And they went into Capernaum. And immediately on the sabbath day He entered into the synagogue and taught.
And, behold, one of the synagogue rulers came, Jairus by name. And when he saw Him, he fell at His feet.
And when the sabbath day had come, He began to teach in the synagogue. And many hearing Him, were astonished, saying, Where does this one get these things? And what wisdom is this which is given to him, that even such mighty works are done by his hands?
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read. And the book of the prophet Isaiah was handed to Him. And unrolling the book, He found the place where it was written, read more. "The Spirit of the Lord is on Me; because of this He has anointed Me to proclaim the Gospel to the poor. He has sent me to heal the brokenhearted, to proclaim deliverance to the captives, and new sight to the blind, to set at liberty those having been crushed, to proclaim the acceptable year of the Lord." And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And behold, a man named Jairus came, and he was a synagogue-ruler. And he fell down at Jesus' feet and begged Him that He would come into his house.
And answering, the synagogue ruler, being angry because Jesus had healed on the sabbath day, said to the crowd, There are six days in which it is right to work. Therefore in them come and be healed, and not on the sabbath day.
Then the Jews said among themselves, Where is he about to go that we shall not find him? Is he about to go to the Dispersion of the Greeks, and to teach the Greeks?
Then there arose certain of the synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and from Asia, disputing with Stephen.
and asked letters from him to Damascus to the synagogues; so that if he found any of the Way, whether they were men or women, he might bring them bound to Jerusalem.
And when they were at Salamis, they announced the Word of God in the synagogues of the Jews. And they also had John as an assistant.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
And on the sabbath we went out of the city by a river side, where prayer was usually made. And we sat down and spoke to the women who came together there.
Else, if you bless in the spirit, he occupying the place of the unlearned, how will he say the amen at your giving of thanks, since he does not know what you say?
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion, greeting:
I know your works and tribulation and poverty (but you are rich), and I know the blasphemy of those saying themselves to be Jews, and are not, but are the synagogue of Satan.
Behold, I give out of those of the synagogue of Satan, those saying themselves to be Jews and are not, but lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
They said in their hearts, Together let us rage against them; they have burned up all God's meeting-places in the land.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.
Therefore when you do your merciful deeds, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may have glory from men. Truly I say to you, They have their reward.
And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and in the corners of the streets, so that they may be seen by men. Truly I say to you, They have their reward.
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
And they love the first couch at feasts, and the chief seats in the synagogues,
And, behold, one of the synagogue rulers came, Jairus by name. And when he saw Him, he fell at His feet.
While He still spoke, they came from the synagogue ruler's house, saying, Your daughter is dead; why do you still trouble the Teacher? But hearing the word spoken, Jesus said to the synagogue ruler, Do not be afraid, only believe.
And He came to the synagogue ruler's and saw a tumult, and weeping and much wailing.
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And when he heard of Jesus, he sent the elders of the Jews to Him, begging Him that He would come and heal his servant.
He was still speaking when someone came from the synagogue-ruler, saying to him, Your daughter is dead, do not trouble the Teacher.
And answering, the synagogue ruler, being angry because Jesus had healed on the sabbath day, said to the crowd, There are six days in which it is right to work. Therefore in them come and be healed, and not on the sabbath day.
His parents spoke these things because they feared the Jews, for the Jews had already agreed that if anyone confessed that He was Christ, he should be put out of the synagogue.
They answered and said to him, You were altogether born in sins, and do you teach us? And they cast him out. Jesus heard that they had cast him out; and finding him, He said to him, Do you believe on the Son of God? read more. And he answered and said, Who is He, Lord, that I might believe on Him? And Jesus said to him, You have both seen Him, and it is He who is speaking with you. And he said, Lord, I believe. And he worshiped Him.
Still, however, even out of the rulers, many did believe on Him. But because of the Pharisees they did not confess, lest they should be put out of the synagogue; for they loved the glory of men more than the glory of God.
They shall put you out of the synagogue. But an hour is coming that everyone who kills you will think that he bears God service.
Then Pilate said to them, You take him and judge him according to your Law. Then the Jews said to him, It is not lawful for us to put anyone to death
And immediately he proclaimed Christ in the synagogues, that He is the Son of God.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
But when the Jews saw the multitudes, they were filled with envy and contradicted those things which were spoken by Paul, contradicting and blaspheming.
And he reasoned in the synagogue on every sabbath, persuading both Jews and Greeks.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. And hearing this, many of the Corinthians believed and were baptized.
And all the Greeks seized Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio did not care for any of these things.
And he came to Ephesus and left them there. But he himself entered into the synagogue and reasoned with the Jews.
And going into the synagogue, he spoke boldly for three months, reasoning and persuading the things concerning the kingdom of God.
And I said, Lord, they know that I was imprisoning and beating those who believed on You throughout the synagogues.
Five times from the Jews I received forty stripes minus one.
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing, and if you have respect to him who has the fancy clothing and say to him, You sit here in a good place, and say to the poor, You stand there, or sit here under my footstool;
I know your works and tribulation and poverty (but you are rich), and I know the blasphemy of those saying themselves to be Jews, and are not, but are the synagogue of Satan.
Behold, I give out of those of the synagogue of Satan, those saying themselves to be Jews and are not, but lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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And I gathered them to the river which runs to Ahava. And we stayed there in tents three days. And I looked over the people and the priests, and did not find there any of the sons of Levi.
And Ezra the priest brought the Law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
And in the twenty-fourth day of this month, the sons of Israel were gathered with fasting and with sackcloth, and with earth upon them.
Evening and morning, and at noon, I will pray and cry aloud; and He shall hear my voice.
And when he had learned that the document was signed, Daniel went to his house. And his windows were open in his roof room toward Jerusalem; and he kneeled on his knees three times a day and prayed, and gave thanks before his God, as he did before.
Speak to all the people of the land, and to the priests, saying, When you fasted and mourned in the fifth and seventh months, even those seventy years, did you truly fast to Me, even to Me?
But beware of men, for they will deliver you up to the sanhedrins, and they will scourge you in their synagogues.
And they love the first couch at feasts, and the chief seats in the synagogues,
But take heed to yourselves. For they shall deliver you up to sanhedrins, and in the synagogues you shall be beaten. And you shall be brought before rulers and kings for My sake, for a testimony against them.
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And when he heard of Jesus, he sent the elders of the Jews to Him, begging Him that He would come and heal his servant.
And behold, a man named Jairus came, and he was a synagogue-ruler. And he fell down at Jesus' feet and begged Him that He would come into his house.
He was still speaking when someone came from the synagogue-ruler, saying to him, Your daughter is dead, do not trouble the Teacher.
And it happened as He was praying in a certain place, when He ceased, one of His disciples said to Him, Lord, teach us to pray, as John also taught His disciples.
And answering, the synagogue ruler, being angry because Jesus had healed on the sabbath day, said to the crowd, There are six days in which it is right to work. Therefore in them come and be healed, and not on the sabbath day.
The Pharisee stood and prayed within himself in this way: God, I thank You that I am not as other men are, extortioners, unjust, adulterers, or even like this tax-collector.
And before the feast of the Passover, when Jesus knew that His hour had come when He should depart out of this world to the Father, having loved His own in the world, He loved them to the end. And when supper had ended, the Devil now having put into the heart of Judas Iscariot the son of Simon to betray Him, read more. Jesus knowing that the Father had given all things into His hands, and that He had come from God and went to God, He rose up from supper and laid aside His garments. And He took a towel and girded Himself. After that He poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, Lord, do You wash my feet? Jesus answered and said to him, You do not know what I do now, but you shall know hereafter. Peter said to Him, You shall never wash my feet. Jesus answered him, Unless I wash you, you have no part with Me. Simon Peter said to Him, Lord, not my feet only, but also my hands and head. Jesus said to him, He who is bathed has no need except to wash his feet, but is clean every whit. And you are clean, but not all. For He knew who would betray Him. Therefore He said, You are not all clean. So after He had washed their feet and had taken His garments and had reclined again, He said to them, Do you know what I have done to you? You call Me the Teacher, and Lord, and you say well, for I AM. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you.
And on the same day Peter and John went up into the temple at the hour of prayer, the ninth hour.
About the ninth hour of the day he saw plainly in a vision an angel of God coming to him and saying to him, Cornelius!
On the next day, as these went on the road, and drawing near the city, Peter went up on the housetop to pray, about the sixth hour.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
And on the sabbath we went out of the city by a river side, where prayer was usually made. And we sat down and spoke to the women who came together there.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. And hearing this, many of the Corinthians believed and were baptized.
And all the Greeks seized Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio did not care for any of these things.
Else, if you bless in the spirit, he occupying the place of the unlearned, how will he say the amen at your giving of thanks, since he does not know what you say?
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies having been washed with pure water.
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing, and if you have respect to him who has the fancy clothing and say to him, You sit here in a good place, and say to the poor, You stand there, or sit here under my footstool;
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
See Verses Found in Dictionary
After that you shall come to the hill of God, where the garrison of the Philistines is. And it will happen to you when you come there to the city, even you shall meet a company of prophets coming down from the high place with a harp and a tambourine and a flute and a lyre before them. And they shall prophesy. And the spirit of Jehovah will come powerfully on you, and you shall prophesy with them, and shall be turned into another man. read more. And it will be when these signs have come to you, you will do for yourself what your hand finds; for God is with you. And you shall go down before me to Gilgal. And, behold, I will come down to you to offer burnt offerings and to sacrifice peace offerings. You shall stay seven days until I come to you and make known to you what you shall do. And it happened when he had turned his back to go from Samuel, God changed him with another heart. And all those signs came on that day. And they came there to the hill, behold, a company of prophets met him. And the Spirit of God came on him, and he prophesied among them. And it happened when all who knew him before saw him, behold, he prophesied among the prophets. And the people said to one another, What is this that has happened to the son of Kish? Is Saul also among the prophets?
And David fled, and escaped, and came to Samuel, to Ramah, and told him all that Saul had done to him. And he and Samuel went and lived in Naioth. And it was told to Saul, saying, Behold, David is at Naioth in Ramah. read more. And Saul sent messengers to take David. And when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God came on the messengers of Saul, and they also prophesied. And they told Saul, and he sent other messengers, and they also prophesied. And Saul sent messengers the third time, and they prophesied also. And he also went to Ramah, and came to a great well in Sechu. And he asked and said, Where are Samuel and David? And one said, Behold, at Naioth in Ramah. And he went there to Naioth in Ramah. And the Spirit of God was on him also, and going on he went and prophesied, until he came to Naioth in Ramah. And he stripped off his clothes also, and prophesied before Samuel, even he. And he lay down disrobed all that day and all that night. Because of this they say, Is Saul also among the prophets?
Also day by day, from the first day until the last day, he read in the Book of the Law of God. And they kept the feast seven days, and on the eighth was an assembly, according to the Law.
And it happened in the seventh year, in the fifth month, the tenth of the month, some of the elders of Israel came to ask of Jehovah, and sat before me.
Then these men assembled and found Daniel praying and confessing before his God.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.
And they love the first couch at feasts, and the chief seats in the synagogues,
And they went into Capernaum. And immediately on the sabbath day He entered into the synagogue and taught.
And He again entered into the synagogue. And a man was there who had a withered hand.
And, behold, one of the synagogue rulers came, Jairus by name. And when he saw Him, he fell at His feet.
While He still spoke, they came from the synagogue ruler's house, saying, Your daughter is dead; why do you still trouble the Teacher? But hearing the word spoken, Jesus said to the synagogue ruler, Do not be afraid, only believe. read more. And He allowed no one to follow Him, except Peter and James and John, the brother of James. And He came to the synagogue ruler's and saw a tumult, and weeping and much wailing.
And when the sabbath day had come, He began to teach in the synagogue. And many hearing Him, were astonished, saying, Where does this one get these things? And what wisdom is this which is given to him, that even such mighty works are done by his hands?
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read.
And He came to Nazareth, where He had been brought up. And, as His custom was, He went in to the synagogue on the Sabbath day and stood up to read. And the book of the prophet Isaiah was handed to Him. And unrolling the book, He found the place where it was written,
And the book of the prophet Isaiah was handed to Him. And unrolling the book, He found the place where it was written, "The Spirit of the Lord is on Me; because of this He has anointed Me to proclaim the Gospel to the poor. He has sent me to heal the brokenhearted, to proclaim deliverance to the captives, and new sight to the blind, to set at liberty those having been crushed, read more. to proclaim the acceptable year of the Lord." And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him.
And rolling up the book, returning it to the attendant, He sat down. And the eyes of all in the synagogue were fastened on Him. And He began to say to them, Today this Scripture is fulfilled in your ears.
And they were astonished at His doctrine, for His word was with authority. And in the synagogue there was a man who had a spirit of an unclean demon and cried out with a loud voice,
And it happened, also on another sabbath, that He entered into the synagogue and taught. And there was a man whose right hand was withered.
And behold, a man named Jairus came, and he was a synagogue-ruler. And he fell down at Jesus' feet and begged Him that He would come into his house.
And answering, the synagogue ruler, being angry because Jesus had healed on the sabbath day, said to the crowd, There are six days in which it is right to work. Therefore in them come and be healed, and not on the sabbath day. And the Lord answered him and said, Hypocrite! Does not each one of you on the sabbath loosen his ox or ass from the stall and lead it away, to give it drink?
Still, however, even out of the rulers, many did believe on Him. But because of the Pharisees they did not confess, lest they should be put out of the synagogue;
They shall put you out of the synagogue. But an hour is coming that everyone who kills you will think that he bears God service.
And they were continuing steadfastly in the apostles' doctrine, and in fellowship and in the breaking of the loaves, and in prayers.
Having raised up His son Jesus, God sent Him to you first, to bless you in turning every one of you away from his iniquities.
And every day in the temple, and from house to house, they did not cease teaching and preaching the gospel: Jesus Christ.
Then there arose certain of the synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and from Asia, disputing with Stephen.
And when they were at Salamis, they announced the Word of God in the synagogues of the Jews. And they also had John as an assistant.
But going through from Perga, they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of comfort for the people, speak.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
And when they had read it, they rejoiced at the comfort.
And on the sabbath we went out of the city by a river side, where prayer was usually made. And we sat down and spoke to the women who came together there. And a certain woman named Lydia heard us, a seller of purple of the city of Thyatira, who worshiped God; whose heart the Lord opened, so that she attended to the things which were spoken by Paul. read more. And when she was baptized, she and her household, she begged us, saying, If you have judged me to be faithful to the Lord, come into my house and stay. And she constrained us. And as we went to prayer, it happened that a certain girl possessed with a spirit of divination met us, who brought her masters much gain by divining. The same followed Paul and us and cried, saying, These men are the servants of the Most High God, who are announcing to us the way of salvation. And she did this many days. But being distressed, and turning to the demonic spirit, Paul said, I command you in the name of Jesus Christ to come out of her! And it came out in that hour. And when her masters saw that the hope of their gain went out, having seized Paul and Silas, they dragged them to the market before the rulers. And bringing them near to the judges, they said, These men, being Jews, are exceedingly troubling our city. And they teach customs which are not lawful for us to receive nor to do, being Romans. And the crowd rose up against them. And tearing off their clothes, the judges ordered them to be flogged. And after laying on them many stripes, they threw them into prison, commanding the jailor to keep them safely; who, having received such a command, thrust them into the inner prison and made their feet fast in the stocks. And toward midnight Paul and Silas prayed and praised God in a hymn. And the prisoners listened to them.
And according to Paul's custom, he went in to them and reasoned with them out of the Scriptures on three sabbaths,
And he reasoned in the synagogue on every sabbath, persuading both Jews and Greeks.
But when some were hardened and did not believe, speaking evil of the Way before the multitude, he departed from them and separated the disciples, reasoning daily in the school of one Tyrannus.
But when some were hardened and did not believe, speaking evil of the Way before the multitude, he departed from them and separated the disciples, reasoning daily in the school of one Tyrannus. And this happened over two years, so that all those living in Asia heard the Word of the Lord Jesus, both Jews and Greeks.
And on the first of the sabbaths, the disciples having been assembled to break bread, being about to depart on the morrow, Paul reasoned to them. And he continued his speech until midnight.
And on the first of the sabbaths, the disciples having been assembled to break bread, being about to depart on the morrow, Paul reasoned to them. And he continued his speech until midnight. And there were many lights in the upper room where they were assembled.
And there were many lights in the upper room where they were assembled. And a certain young man named Eutychus was sitting on the window sill, Paul reasoning for a longer time, being overborne by sleep, he fell down from the third floor, and was taken up dead.
And a certain young man named Eutychus was sitting on the window sill, Paul reasoning for a longer time, being overborne by sleep, he fell down from the third floor, and was taken up dead. And Paul went down and fell on him, and embracing him said, Do not be terrified, for his soul is in him.
And Paul went down and fell on him, and embracing him said, Do not be terrified, for his soul is in him. And going up, and breaking bread, and tasting, and conversing over a long time, until daybreak, he went out thus.
And going up, and breaking bread, and tasting, and conversing over a long time, until daybreak, he went out thus.
Likewise greet the church that is in their house. Greet my beloved Epenetus, who is the first-fruits of Achaia to Christ.
But every woman who prays or prophesies with her head unveiled dishonors her head; for that is even the same as if she were shaved.
But neither is the man without the woman, nor the woman without the man, in the Lord. For as the woman is of the man, even so the man is also through the woman; but all things of God. read more. Judge among yourselves: is it right that a woman pray to God unveiled? Does not even nature itself teach you that if man has long hair, it is a shame to him? But if a woman should have long hair, it is a glory to her; for her hair is given to her in place of a veil. But if anyone seems to be contentious, we have no such custom, nor the churches of God.
Follow after charity and desire spiritual things, but rather that you may prophesy. For he who speaks in a tongue does not speak to men but to God. For no one hears, but in spirit he speaks mysteries. read more. But he who prophesies speaks to men for building up, and exhortation, and comfort. The one speaking in a tongue builds himself up, but he prophesying builds up a church. I wish all of you to speak in languages, but rather that you may prophesy; for greater is he prophesying than he speaking in tongues, unless he interpret so that the church may receive building up. But now, brothers, if I come to you speaking in tongues, what will I profit you, except I speak to you either in revelation, or in knowledge, or in prophecy, or in teaching? Yet lifeless things giving a sound, whether flute or harp, if they do not give a distinction in the sound, how will it be known what is being piped or harped? For also if a trumpet gives an uncertain sound, who shall prepare himself for the battle? So also you, if you do not give a clear word through the language, how will it be known what is being said? For you will be speaking into the air. So it may be many kinds of sounds are in the world, and not one is without a distinct sound. Therefore if I do not know the power of the sound, I will be a foreigner to him speaking, and he speaking will be a foreigner to me. Even so you, since you are zealots of spiritual things, seek to build up the church, in order that you may abound So then he speaking in a language, let him pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What is it then? I will pray with the spirit, and I will also pray with the mind; I will sing with the spirit, and I will also sing with the mind. Else, if you bless in the spirit, he occupying the place of the unlearned, how will he say the amen at your giving of thanks, since he does not know what you say? For you truly give thanks well, but the other is not built up. I thank my God that I speak more languages than all of you; yet in a church I desire to speak five words with my mind, so that I might also teach others, than ten thousand words in a tongue. Brothers, do not be children in your minds, but in malice be like infants, and in your minds be mature. In the Law it is written, "By other tongues and other lips I will speak to this people, and even so they will not hear Me, says the Lord." So that tongues are not a sign to those who believe, but to those who do not believe. But prophesying is not to those who do not believe, but to those who believe. Therefore if the whole church has come together, and all speak in languages, and if uninstructed ones or unbelievers come in, will they not say that you rave? But if all prophesy, and some unbeliever or one not instructed comes, he is convicted by all, he is judged by all. And so the secrets of his heart become revealed. And so, falling down on his face, he will worship God and report that God is truly among you. Then how is it, brothers? When you come together, each one of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be for building up. If one speaks in a language, let it be by two, or at the most three, and in succession. And let one interpret. But if there is no interpreter, let him be silent in a church; and let him speak to himself and to God. And if there are two or three prophets, let them speak, and let the others judge. If a revelation is revealed to another sitting by, let the first be silent. For you may all prophesy one by one, so that all may learn and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. Let your women be silent in the churches; for it is not permitted to them to speak, but to be in subjection, as the Law also says. And if they desire to learn anything, let them ask their husbands at home; for it is a shame for a woman to speak in a church. Or did the Word of God go out from you? Or did it reach only to you? If anyone thinks to be a prophet, or a spiritual one, let him recognize the things I write to you, that they are a commandment of the Lord. But if any is ignorant, let him be ignorant. So then, brothers, seek to prophesy, and do not forbid to speak in languages. Let all things be done decently and in order.
But until this day, when Moses is read, the veil is on their heart.
Greet the brothers who are in Laodicea, and Nymphas, and the church in his house.
and if you have respect to him who has the fancy clothing and say to him, You sit here in a good place, and say to the poor, You stand there, or sit here under my footstool;
To the angel of the church of Ephesus write: He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands, says these things.
And to the angel of the church in Smyrna write: The First and the Last, who became dead and lived, says these things: I know your works and tribulation and poverty (but you are rich), and I know the blasphemy of those saying themselves to be Jews, and are not, but are the synagogue of Satan.
And to the angel of the church in Pergamos write: He who has the sharp sword with two edges says these things.
And to the angel of the church in Thyatira write: The Son of God, He who has His eyes like a flame of fire and His feet like burnished metal, says these things:
And to the angel of the church in Sardis write: He who has the seven Spirits of God and the seven stars says these things. I know your works, that you have a name that you live, and are dead.
And to the angel of the church in Philadelphia write: He who is holy, He who is true, He who has the key of David, He who opens and no one shuts; and shuts and no one opens, says these things:
Behold, I give out of those of the synagogue of Satan, those saying themselves to be Jews and are not, but lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.
And to the angel of the church of the Laodicea write: The Amen, the faithful and true Witness, the Head of the creation of God, says these things: